William  Q.  Judge 


An  Epitome 
of  Theosophy 


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BF565 
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txhvavy  of  Che  t:heolo0ical  ^eminarjp 

PRINCETON  •  NEW  JERSEY 


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FROM  THE  LIBRARY  OF  THE 

REVEREND  CHARLES  ROSENBURY  ERDMAN 
D.D.,  LL.D. 


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^^X  OF  PB/^ 

AN  EPITOME  C;"  "  '" 

OF 

THEOSOPHY 

V'' 
WILLIAM  Q^JUDGE 


ADAPTED  FOR   INQUIRERS 


PUBLISHED    BY 

The  Theosophical  Publishing  Company 

POINT     LOMA,     CALIFORNIA 

Price  15  Cent  J" 


The  Aryan  Theosophical  Press, 
Point  Loma,   California 


AN  EPITOME  OF 

Theosophical  Teachings 

THEOSOPHY,  the  Wisdom-Religion,  has 
existed  from  immemorial  time.  It  offers 
us  a  theory  of  nature  and  of  life  which 
is  founded  upon  knowledge  acquired  by  the 
Sages  of  the  past,  more  especially  those  of  the 
East;  and  its  higher  students  claim  that  this 
knowledge  is  not  imagined  or  inferred,  but  that 
it  is  a  knowledge  of  fads  seen  and  known  by 
those  who  are  willing  to  comply  with  the  con- 
ditions requisite  for  seeing  and  knowing. 

Theosophy,  meaning  knowledge  of  or  about 
God,*  and  the  term  "God"  being  universally 


*  Not  in  the  sense  of  a  personal  anthropomorphic 
God,  but  in  that  of  divine  ''godly"  wisdom. 


2 — • 

accepted  as  including  the  whole  of  both  the 
known  and  the  unknown,  it  follows  that  "The- 
osophy"  must  imply  wisdom  respecting  the  ab- 
solutej  and,  since  the  absolute  is  without  begin- 
ning and  eternal,  this  wisdom  must  have  ex- 
isted always.  Hence  Theosophy  is  sometimes 
called  the  Wisdom-Religion,  because  from  im- 
memorial time  it  has  had  knowledge  of  all  the 
laws  governing  the  spiritual,  the  moral,  and 
the  material. 

The  theory  of  nature  and  of  life  which  it  offers 
is  not  one  that  was  at  first  speculatively  laid 
down  and  then  proved  by  adjusting  fafts  or  con- 
clusions to  fit  it;  but  is  an  explanation  of  ex- 
istence, cosmic  and  individual,  derived  from 
knowledge  reached  by  those  who  have  acquired 
the  power  to  see  behind  the  curtain  that  hides 
the  operations  of  nature  from  the  ordinary 
mind.  Such  Beings  are  called  Sages,  using  the 
term  in  its  highest  sense.  Of  late  they  have 
been  called  Mahatmas  and  Adepts.  In  ancient 
times  they  were  known  as  the  Rishis  and 
Maharishis,  the  last  being  a  word  that  means 
Great  Rishis. 

It  is  not  claimed  that  these  exalted  beings,  or 
Sages,  have  existed  only  in  the  East.     They  are 


known  to  have  lived  in  all  parts  of  the  globe, 
in  obedience  to  the  cyclic  laws  referred  to  be- 
low. But  as  far  as  concerns  the  present  devel- 
opment of  the  human  race  on  this  planet,  they 
now  are  to  be  found  in  the  East,  although  the 
fa6l  may  be  that  some  of  them  had,  in  remote 
times,  retreated  from  even  the  American  shores. 
There  being  of  necessity  various  grades 
among  the  students  of  this  Wisdom-Religion, 
it  stands  to  reason  that  those  belonging  to  the 
lower  degrees  are  able  to  give  out  only  so  much 
of  the  knowledge  as  is  the  appanage  of  the 
grade  they  have  reached,  and  depend,  to  some 
extent,  for  further  information  upon  students 
who  are  higher  yet.  It  is  these  higher  students 
for  whom  the  claim  is  asserted  that  their  knowl- 
edge is  not  mere  inference,  but  that  it  concerns 
realities  seen  and  known  by  them.  While  some 
of  them  are  connected  with  the  Theosophical 
Society,  they  are  yet  above  it.  The  power  to 
see  and  absolutely  know  such  laws  is  surrounded 
by  natural  inherent  regulations  which  must  be 
complied  with  as  conditions  precedent;  and  it 
is,  therefore,  not  possible  to  respond  to  the  de- 
mand of  the  worldly  man  for  an  immediate 
statement  of  this  wisdom,  insomuch  as  he  could 


not  comprehend  it  until  those  conditions  are 
fulfilled.  As  this  knowledge  deals  with  laws 
and  states  of  matter,  and  of  consciousness  un- 
dreamed of  by  the  "practical"  western  world, 
it  can  only  be  grasped,  piece  by  piece,  as  the 
student  pushes  forward  the  demolition  of  his 
preconceived  notions,  that  are  due  either  to  in- 
adequate or  to  erroneous  theories.  It  is  claimed 
by  these  higher  students  that,  in  the  Occident 
especially,  a  false  method  of  reasoning  has  for 
many  centuries  prevailed,  resulting  in  a  univer- 
sal habit  of  mind  which  causes  men  to  look 
upon  many  efFe£ls  as  causes,  and  to  regard  that 
which  is  real  as  the  unreal,  putting  meanwhile 
the  unreal  in  the  place  of  the  real.  As  a  mi- 
nor example,  the  phenomena  of  mesmerism 
and  clairvoyance,  have,  until  lately,  been  denied 
by  western  science,  yet  there  have  always  been 
numerous  persons  who  know  for  themselves, 
by  incontrovertible  introspective  evidence,  the 
truth  of  these  phenomena,  and,  in  some  in- 
stances, understand  their  cause  and  rationale. 

The  following  are  some  of  the  fundamental 
propositions  of  Theosophy: — 

The  spirit  in   man  is  the  only  real  and  per- 


—  5  — 
manent  part  of  his  being;  the  rest  of  his  nature 
being  variously  compounded.     And  since  decay 
is  incident  to  all  composite  things,  everything  in 
man  but  his  spirit  is  impermanent. 

Further,  the  universe  being  one  thing  and  not 
diverse,  and  everything  within  it  being  connected 
with  the  whole  and  with  every  other  thing  there- 
in, of  which  upon  the  upper  plane  (below  re- 
ferred to)  there  is  a  perfect  knowledge,  no  act 
or  thought  occurs  without  each  portion  of  the 
great  whole  perceiving  and  noting  it.  Hence 
all  are  inseparably  bound  together  by  the  tie  of 
Brotherhood. 

This  first  fundamental  proposition  of  The- 
osophy  postulates  that  the  universe  is  not  an 
aggregation  of  diverse  unities  but  that  it  is  one 
whole.  This  whole  is  what  is  denominated 
"Deity'*  by  Western  Philosophers,  and  "Para- 
Brahm"  by  the  Hindu  Vedantins.  It  may  be 
called  the  Unmanifested,  containing  within  it- 
self the  potency  of  every  form  of  manifesta- 
tion, together  with  the  laws  governing  those 
manifestations.  Further,  it  is  taught  that  there 
is  no  creation  of  worlds  in  the  theological 
sense;  but  that  their  appearance  is  due  strictly 
to  evolution.      When   the   time   comes   for  the 


Unmanifested  to  manifest  as  an  objective  Uni- 
verse, which  it  does  periodically,  it  emanates  a 
Power  or  "The  First  Cause,"  so  called  because 
it  itself  is  the  rootless  root  of  that  Cause,  and 
called  in  the  East  the  "Causeless  Cause."  The 
first  Cause  we  may  call  Brahma,  or  Ormazd, 
or  Osiris,  or  by  any  name  we  please.  The 
projection  into  time  of  the  influence  or  so- 
called  "breath  of  Brahma"  causes  all  the 
worlds  and  the  beings  upon  them  to  gradually 
appear.  They  remain  in  manifestation  just  as 
long  as  that  influence  continues  to  proceed  forth 
in  evolution.  After  long  aeons  the  outbreath- 
ing,  evolutionary  influence  slackens,  and  the 
universe  begins  to  go  into  obscuration,  or  pra- 
laya,  until,  the  "breath"  being  fully  indrawn, 
no  obje6ls  remain,  because  nothing  is  but  Brah- 
ma. Care  must  be  taken  by  the  student  to 
make  a  distinction  between  Brahma  (the  im- 
personal Parabrahma)  and  Brahma  the  mani- 
fested Logos.  A  discussion  of  the  means  used 
by  this  power  in  acting  would  be  out  of  place 
in  this  Epitome,  but  of  those  means  Theosophy 
also  treats. 

This    breathing-forth    is    known  as  a   Man- 
vantara,  or  the  Manifestation  of  the  world  be- 


tween  two  Manus  (from  Manu,  and  Antara 
"between")  and  the  completion  of  the  inspira- 
tion brings  with  it  Pralaya,  or  destruction.  It 
is  from  these  truths  that  the  erroneous  doctrines 
of  "creation"  and  the  "last  judgment"  have 
sprung.  Such  Manvantaras  and  Pralayas  have 
eternally  occurred,  and  will  continue  to  take 
place  periodically,  and  forever. 

For  the  purpose  of  a  Manvantara  two  so- 
called  eternal  principles  are  postulated,  that  is, 
Purusha  and  Prakriti  (or  spirit  and  matter),  be- 
cause both  are  ever  present  and  conjoined  in 
each  manifestation.  Those  terms  are  used  here 
because  no  equivalent  for  them  exists  in  Eng- 
lish. Purusha  is  called  "spirit,"  and  Prakriti 
"matter,"  but  this  Purusha  is  not  the  unmani- 
fested,  nor  is  Prakriti  matter  as  known  to  sci- 
ence; the  Aryan  Sages  therefore  declare  that 
there  is  a  higher  spirit  still,  called  Purushotta- 
ma.  The  reason  for  this  is  that  at  the  night  of 
Brahma,  or  the  so-called  indrawing  of  his 
breath,  both  Purusha  and  Prakriti  are  absorbed  in 
the  Unmanifested;  a  conception  which  is  the 
same  as  the  idea  underlying  the  Biblical  expres- 
sion— "remaining  in  the  bosom  of  the  Father." 

This  brings  us  to  the  doctrine  of  Universal 


Evolution  as  expounded  by  the  Sages  of  the 
Wisdom-Religion.  The  Spirit,  or  Purusha,  they 
say,  proceeds  from  Brahma  through  the  various 
forms  of  matter  evolved  at  the  same  time,  be- 
ginning in  the  world  of  the  spiritual  from  the 
highest  and  in  the  material  world  from  the 
lowest  form.  This  lowest  form  is  one  unknown 
as  yet  to  modern  science.  Thus  therefore  the 
mineral,  vegetable,  and  animal  forms  each  im- 
prison a  spark  of  the  Divine,  a  portion  of  the 
indivisible   Purusha. 

These  sparks  struggle  to  "return  to  the  Fath- 
er," or  in  other  words,  to  secure  self-conscious- 
ness and  at  last  come  into  the  highest  form,  on 
Earth,  that  of  man,  where  alone  self-conscious- 
ness is  possible  to  them.  The  period,  calcu- 
lated in  human  time,  during  which  this  evolution 
goes  on  embraces  millions  of  ages.  Each  spark 
of  divinity  has  therefore  millions  of  ages  in  which 
to  accomplish  its  mission — that  of  obtaining 
complete  self-consciousness  while  in  the  form 
of  man.  But  by  this  is  not  meant  that  the 
mere  act  of  coming  into  human  forms  of  itself 
confers  self-consciousness  upon  this  divine 
spark.  That  great  work  may  be  accomplished 
during  the  Manvantara  in  which  a  Divine  spark 


—  9  — 
reaches  the  human  form,  or  it  may  not;  all  de- 
pends upon  the  individual's  own  will  and  efforts. 
Each  particular  spirit  thus  goes  through  the 
Manvantara,  or  enters  into  manifestation  for  its 
own  enrichment  and  for  that  of  the  Whole. 
Mahatmas  and  Rishis  are  thus  gradually 
evolved  during  a  Manvantara,  and  become, 
after  its  expiration,  planetary  spirits,  who  guide 
the  evolutions  of  other  future  planets.  The 
planetary  spirits  of  our  globe  are  those  who  in 
previous  Manvantaras — or  days  of  Brahma — 
made  the  efforts,  and  became  in  the  course  of 
that  long  period  Mahatmas. 

Each  Manvantara  is  for  the  same  end  and 
purpose,  so  that  the  Mahatmas  who  have  now 
attained  those  heights,  or  those  who  may  be- 
come such  in  the  succeeding  years  of  the  pres- 
ent Manvantara,  will  probably  be  the  planetary 
spirits  of  the  next  Manvantara  for  this  or  other 
planets.  This  system  is  thus  seen  to  be  based 
upon  the  identity  of  Spiritual  Being,  and,  un- 
der the  name  of  "Universal  Brotherhood,"  con- 
stitutes the  basic  idea  of  the  Theosophical  So- 
ciety, whose  object  is  the  realization  of  that 
Brotherhood  among  men. 

The  Sages  say  that  this   Purusha  is  the  basis 


lO 

of  all  manifested  objects.  Without  it  nothing 
could  exist  or  cohere.  It  interpenetrates  every- 
thing everywhere.  It  is  the  reality  of  which, 
or  upon  which,  those  things  called  real  by  us  are 
mere  images.  As  Purusha  reaches  to  and  em- 
braces all  beings,  they  are  all  connected  togeth- 
er; and  in  or  on  the  plane  where  that  Purusha 
is,  there  is  a  perfect  consciousness  of  every  a(St, 
thought,  object,  and  circumstance,  whether  sup- 
posed to  occur  there,  or  on  this  plane,  or  any 
other.  For  below  the  spirit  and  above  the 
intellect  is  a  plane  of  consciousness  in  which 
experiences  are  noted,  commonly  called  man's 
"spiritual  nature'*;  this  is  frequently  said  to  be 
as  susceptible  of  culture  as  his  body  or  his 
intellect. 

This  upper  plane  is  the  real  register  of  all 
sensations  and  experiences,  although  there  are 
other  registering  planes.  It  is  sometimes  called 
the  "subconscious  mind."  Theosophy,  how- 
ever, holds  that  it  is  a  misuse  of  terms  to  say 
that  the  spiritual  nature  can  be  cultivated.  The 
real  object  to  be  kept  in  view  is  to  so  open  up 
or  make  porous  the  lower  nature  that  the  spir- 
itual nature  may  shine  through  it  and  become 
the  guide  and  ruler.     It  is  only  "cultivated"  in 


—  1 1 


the  sense  of  having  a  vehicle  prepared  for  its 
use,  into  which  it  may  descend.  In  other 
words,  it  is  held  that  the  real  man,  who  is  the 
higher  self — being  the  spark  of  the  Divine  be- 
fore alluded  to — overshadows  the  visible  being, 
which  has  the  possibility  of  becoming  united  to 
that  spark.  Thus  it  is  said  that  the  higher 
Spirit  is  not  in  the  man,  but  above  him.  It  is 
always  peaceful,  unconcerned,  blissful,  and  full 
of  absolute  knowledge.  It  continually  partakes 
of  the  Divine  state,  being  continually  that  state 
itself,  "conjoined  with  the  Gods,  it  feeds  upon 
Ambrosia."  The  object  of  a  student  is  to  let 
the  light  of  that  spirit  shine  through  the  lower 
coverings. 

This  "spiritual  culture"  is  only  attainable 
as  the  grosser  interests,  passions,  and  demands 
of  the  flesh  are  subordinated  to  the  interests, 
aspirations,  and  needs  of  the  higher  nature;  and 
this  is  a  matter  of  both  system  and  establish- 
ed law. 

This  spirit  can  only  become  the  ruler  when 
the  firm  intellectual  acknowledgment  or  ad- 
mission is  first  made  that  it  alone  is.  And,  as 
stated  above,  it  being  not  only  the  person  con- 
cerned but   also  the  whole,  all  selfishness  must 


be  eliminated  from  the  lower  nature  before  its 
divine  state  can  be  reached.  So  long  as  the 
smallest  personal  or  selfish  desire — even  for 
spiritual  attainment  for  our  own  sake — remains, 
so  long  is  the  end  desired  put  off.  Hence  the 
above  term  "demands  of  the  flesh"  really  cov- 
ers also  demands  that  are  not  of  the  flesh,  and 
its  proper  rendering  would  be  "desires  of  the 
personal  nature,  including  those  of  the  indi- 
vidual soul." 

When  systematically  trained  in  accordance 
with  the  aforesaid  system  and  law,  men  attain  to 
clear  insight  into  the  immaterial,  spiritual  world, 
and  their  interior  faculties  apprehend  truth  as 
immediately  and  readily  as  physical  faculties 
grasp  the  things  of  sense,  or  mental  faculties 
those  of  reason.  Or,  in  the  words  used  by 
some  of  them,  "They  are  able  to  look  directly 
upon  ideas";  and  hence  their  testimony  to  such 
truth  is  as  trustworthy  as  is  that  of  scientists  or 
philosophers  to  truth  in  their  respective  fields. 

In  the  course  of  this  spiritual  training  such 
men  acquire  perception  of,  and  control  over, 
various  forces  in  Nature  unknown  to  other  men, 
and  thus  are  able  to  perform  works  usually 
called  "miraculous,"  though  really  but  the  re- 


—  13- 
sult  of  larger  knowledge  of  natural  law.    What 
these  powers   are   may  be  found  in   Patanjali's 
Toga  Philosophy. 

Their  testimony  as  to  super-sensuous  truth, 
verified  by  their  possession  of  such  powers,  chal- 
lenges candid  examination  from  every  religious 
mind. 

Turning  now  to  the  system  expounded  by 
these  sages  we  find,  in  the  first  place,  an  ac- 
count of  cosmogony,  the  past  and  future  of 
this  earth  and  other  planets,  the  evolution  of 
life  through  elemental,  mineral,  vegetable,  ani- 
mal and  human  forms,  as  they  are  called. 

These  "passive  life  elementals'*  are  unknown 
to  modern  science,  though  sometimes  approached 
by  it  as  a  subtle  material  agent  in  the  production 
of  life,  whereas  they  are  a  form  of  life  itself. 

Each  Kalpa,  or  grand  period,  is  divided  into 
four  ages  or  Yugas,  each  lasting  many  thou- 
sands of  years,  and  each  one  being  marked  by 
a  predominant  characteristic.  These  are  the 
Satya-yug  (or  age  of  truth),  the  Tretya-yug,  the 
Dvapara-yug,  and  our  present  Kali-yug  (or 
age  of  darkness),  which  began  five  thousand 
years  back.  The  word  "darkness"  here  refers 
to  spiritual  and  not  material  darkness.     In  this 


—  14  — 

age,  however,  all  causes  bring  about  their  effeds 
much  more  rapidly  than  in  any  other  age,  a  fa6t 
due  to  the  intensified  momentum  of  "evil,"  as 
the  course  of  its  cycle  is  about  rounding  to- 
wards that  of  a  new  cycle  of  truth.  Thus  a 
sincere  lover  of  the  race  can  accomplish  more 
in  three  incarnations  during  Kali-Yuga,  than  he 
could  in  a  much  greater  number  in  any  other 
age.  The  darkness  of  this  age  is  not  absolute, 
but  is  greater  than  that  of  other  ages;  its  main 
tendency  being  towards  materiality,  while  hav- 
ing some  mitigation  in  occasional  ethical  or  sci- 
entific advance  conducive  to  the  well-being  of 
the  race,  by  the  removal  of  immediate  causes 
of  crime  or  disease. 

Our  earth  is  one  of  a  chain  of  seven  plan- 
ets, it  alone  being  on  the  visible  plane,  while 
the  six  others  are  on  different  planes,  and  there- 
fore invisible.  [The  other  planets  of  our  solar 
system  belong  each  to  a  chain  of  seven.]  And 
the  life-wave  passes  from  the  higher  to  the 
lower  in  the  chain  until  it  reaches  our  earth, 
and  then  ascends  and  passes  to  the.  three  others 
on  the  opposite  arc,  and  thus  seven  times.  The 
evolution  of  forms  is  co-incident  with  this  pro- 
gress, the  tide  of  life  bearing  with  it  the  mm- 


—  15  — 

cral  and  vegetable  forms,  until  each  globe  in 
turn  is  ready  to  receive  the  human  life  wave. 
Of  these  globes  our  earth  is  the  fourth. 

Humanity  passes  from  globe  to  globe  in  a 
series  of  Rounds,  first  circling  about  each 
globe,  and  re-incarnating  upon  it  a  fixed  num- 
ber of  times.  Concerning  the  human  evolu- 
tion on  the  concealed  planets  or  globes  little  is 
permitted  to  be  said.  We  have  to  concern  our- 
selves vi^ith  our  Earth  alone.  The  latter,  when 
the  wave  of  humanity  has  reached  it  for  the 
last  time  (in  this,  our  Fourth  Round),  began  to 
evolute  man,  subdividing  him  into  races.  Each 
of  these  races  when  it  has,  through  evolution, 
reached  the  period  known  as  "the  moment  of 
choice"  and  decided  its  future  destiny  as  an  in- 
dividual race,  begins  to  disappear.  The  races 
are  separated,  moreover,  from  each  other  by 
catastrophes  of  nature,  such  as  the  subsidence 
of  continents  and  great  natural  convulsions. 
Coincidently  with  the  development  of  races  the 
development  of  specialized  senses  takes  place; 
thus  our  fifth  race  has  so  far  developed  five  senses. 

The  sages  further  tell  us  that  the  affairs  of 
this  world  and  its  people  are  subject  to  cyclic 
laws,  and  during  any  one  cycle  the  rate  or  qual- 


— 16  — 

ity  of  progress  appertaining  to  a  difFerent  cycle 
is  not  possible.  These  cyclic  laws  operate  in 
each  age.  As  the  ages  grow  darker  the  same 
laws  prevail,  only  the  cycles  are  shorter;  that 
is,  they  are  the  same  length  in  the  absolute 
sense,  but  go  over  the  given  limit  in  a  shorter 
period  of  time.  These  laws  impose  restriftions 
on  the  progress  of  the  race.  In  a  cycle,  where 
all  is  ascending  and  descending,  the  adepts  must 
wait  until  the  time  comes  before  they  can  aid 
the  race  to  ascend.  They  cannot,  and  must 
not,  interfere  with  Karmic  law.  Thus  they  be- 
gin to  work  a6^ively  again  in  the  spiritual  sense, 
when  the  cycle  is  known  by  them  to  be  ap- 
proaching its  turning  point. 

At  the  same  time  these  cycles  have  no  hard 
lines  or  points  of  departure  or  inception,  in- 
asmuch as  one  may  be  ending  or  drawing  to 
a  close  for  some  time  after  another  has  already 
begun.  They  thus  overlap  and  shade  into  one 
another,  as  day  does  into  night;  and  it  is  only 
when  the  one  has  completely  ended  and  the 
other  has  really  begun  by  bringing  out  its  blos- 
soms, that  we  can  say  we  are  in  a  new  cycle. 
It  may  be  illustrated  by  comparing  two  adjacent 
cycles  to  two  interlaced  circles,  where  the  cir- 


—  17  — 
cumference  of  one  touches  the  center  of  the 
other,  so  that  the  moment  where  one  ended  and 
the  other  began  would  be  at  the  point  where  the 
circumferences  intersected  each  other.  Or  by 
imagining  a  man  as  representing,  in  the  act  of 
walking,  the  progress  of  the  cycles;  his  rate  of 
advancement  can  only  be  obtained  by  taking  the 
distance  covered  by  his  paces,  the  points  at  the 
middle  of  each  pace,  between  the  feet,  being  the 
beginning  of  cycles  and  their  ending. 

The  cyclic  progress  is  assisted,  or  the  deteri- 
oration further  permitted,  in  this  way;  at  a  time 
when  the  cycle  is  ascending,  developed  and  pro- 
gressed Beings,  known  in  Sanscrit  by  the  term 
Jnanis^  descend  to  this  earth  from  other  spheres 
where  the  cycle  is  going  down,  in  order  that 
they  may  also  help  the  spiritual  progress  of  this 
globe.  In  like  manner  they  leave  this  sphere 
when  our  cycle  approaches  darkness.  These 
Jfianis  must  not,  however,  be  confounded  with 
the  Mahatmas  and  Adepts  mentioned  above. 
The  right  aim  of  true  Theosophists  should 
therefore  be  so  to  live  that  their  influence  may 
be  conducive  for  the  dispelling  of  darkness  to 
the  end  that  such  Jfianis  may  turn  again  to- 
wards this  sphere. 


Theosophy  also  teaches  the  existence  of  a 
universally  diffused  and  highly  ethereal  medium, 
which  has  been  called  the  "Astral  Light"  and 
"akasa."  It  is  the  repository  of  all  past,  pres- 
ent, and  future  events,  and  in  it  are  recorded 
the  effects  of  spiritual  causes,  and  of  all  a6ts 
and  thoughts  from  the  direction  of  either  spirit 
or  matter.  It  may  be  called  the  Book  of  the 
Recording  Angel. 

Akasa,  however,  is  a  misnomer  when  it  is 
confused  with  Ether  or  the  astral  light  of  the 
Kabalists.  Akasa  is  the  noumenon  of  the  phe- 
nomenal Ether  or  astral  light  proper,  for  akasa 
is  infinite,  impartite,  intangible,  its  only  produc- 
tion being  Sound.* 

And  this  astral  light  is  material  and  not  spirit. 
It  is,  in  fact,  the  lower  principle  of  that  cosmic 
body  of  which  akasa  is  the  highest.  It  has 
the  power  of  retaining  all  images.  This  in- 
cludes a  statement  that  each  thought  as  well  as 
word  and   act   makes   an   image  there.     These 

*  Akasa  in  the  mysticism  of  the  Esoteric  Philosophy 
is  properly  speaking  the  female  **Holy  Ghost"  ; 
**  Sound"  or  speech  being  the  logos,  the  manifested 
verbum  of  the  unmanifested  Mother.  See  Sankhyasara 
Preface,  p.  33,  et  seq. 


—  19  — 

images  may  be  said  to  have  two  lives,  ist. 
Their  own  as  an  image.  2nd.  The  impress 
left  by  them  in  the  matrix  of  the  astral  light. 
In  the  upper  realm  of  this  light  there  is  no 
such  thing  as  space  or  time  in  the  human 
sense.  All  future  events  are  the  thoughts  and 
acts  of  men;  these  are  producers  in  advance 
of  the  picture  of  the  event  which  is  to  oc- 
cur. Ordinary  men  continually,  recklessly,  and 
wickedly,  are  making  these  events  sure  to 
come  to  pass,  but  the  Sages,  Mahatmas,  and 
the  Adepts  of  the  good  law,  make  only  such 
pictures  as  are  in  accordance  with  Divine  law, 
because  they  control  the  production  of  their 
thought.  In  the  astral  light  are  all  the  differ- 
entiated sounds  as  well.  The  elementals  are 
energic  centers  in  it.  The  shades  of  departed 
human  beings  and  animals  are  also  there. 
Hence,  any  seer  or  entranced  person  can  see  in 
it  all  that  anyone  has  done  or  said,  as  well  as 
that  which  has  happened  to  anyone  with  whom 
he  is  connected.  Hence,  also,  the  identity  of 
deceased  persons  —  who  are  supposed  to  report 
specially  out  of  this  plane  —  is  not  to  be  con- 
cluded from  the  giving  of  forgotten  or  unknown 
words,  facts,  or  ideas.      Out  of  this   plane  of 


—  20  — 


matter  can  be  taken  the  pictures  of  all  who 
have  ever  lived,  and  then  reflected  on  a  suitable 
magneto-electrical  surface,  so  as  to  seem  like 
the  apparition  of  the  deceased,  producing  all  the 
sensations  of  weight,  hardness,  and  extension. 

Through  the  means  of  the  Astral  Light  and 
the  help  of  Elementals,  the  various  material 
elements  may  be  drawn  down  and  precipitated 
from  the  atmosphere  upon  either  a  plane  sur- 
face or  in  the  form  of  a  solid  object;  this  pre- 
cipitation may  be  made  permanent,  or  it  may 
be  of  such  a  light  cohesive  power  as  soon  to 
fade  away.  But  the  help  of  the  elementals  can 
only  be  obtained  by  a  strong  will  added  to  a 
complete  knowledge  of  the  laws  which  govern 
the  being  of  the  elementals.  It  is  useless  to 
give  further  details  on  this  point;  first,  because 
the  untrained  student  cannot  understand;  and 
second,  the  complete  explanation  is  not  per- 
mitted, were  it  even  possible  in  this  space. 

The  world  of  the  elementals  is  an  important 
factor  in  our  world  and  in  the  course  of  the 
student.  Each  thought  as  it  is  evolved  by  a 
man  coalesces  instantly  with  an  elemental,  and 
is  then  beyond  the  man's  power. 

It  can  easily  be  seen   that  this  process  is  go- 


ing  on  every  instant.  Therefore  each  thought 
exists  as  an  entity.  Its  length  of  life  depends 
on  two  things:  {a)  The  original  force  of  the 
person's  will  and  thought;  {b)  The  power  of 
the  elemental  which  coalesced  with  it,  the  lat- 
ter being  determined  by  the  class  to  which  the 
elemental  belongs.  This  is  the  case  with  good 
and  bad  thoughts  alike,  and  as  the  will  beneath 
the  generality  of  wicked  thoughts  is  usually 
powerful,  we  can  see  that  the  result  is  very  im- 
portant, because  the  elemental  has  no  conscience 
and  obtains  its  constitution  and  direction  from 
the  thought  it  may  from  time  to  time  carry. 

Each  human  being  has  his  own  elementals 
that  partake  of  his  nature  and  his  thoughts.  If 
you  fix  your  thoughts  upon  a  person  in  anger, 
or  in  critical,  uncharitable  judgment,  you  attract 
to  yourself  a  number  of  those  elementals  that 
belong  to,  generate,  and  are  generated  by  this  par- 
ticular fault  or  failing,  and  they  precipitate  them- 
selves upon  you.  Hence,  through  the  injustice  of 
your  merely  human  condemnation,  which  can- 
not know  the  source  and  causes  of  the  a6lion  of 
another,  you  at  once  become  a  sharer  of  his  fault 
or  failing  by  your  own  act,  and  the  spirit  expelled 
returns  "with  seven  devils  worse  than  himself." 


This  is  the  origin  of  the  popular  saying  that 
*' curses,  like  chickens,  come  home  to  roost,"  and 
has  its  root  inthelawsgoverning  magneticaffinity. 

In  the  Kali-Yuga  we  are  hypnotized  by  the 
effect  of  the  immense  body  of  images  in  the 
Astral  Light,  compounded  of  all  the  deeds, 
thoughts,  and  so  forth  of  our  ancestors,  whose 
lives  tended  in  a  material  direction.  These  im- 
ages influence  the  inner  man  —  who  is  conscious 
of  them  —  by  suggestion.  In  a  brighter  age 
the  influence  of  such  images  would  be  towards 
Truth.  The  effeft  of  the  Astral  Light,  as 
thus  molded  and  painted  by  us,  will  remain  so 
long  as  we  continue  to  place  those  images  there, 
and  it  thus  becomes  our  judge  and  our  execu- 
tioner. Every  universal  law  thus  contains 
within  itself  the  means  for  its  own  accomplish- 
ment and  the  punishment  for  its  violation,  and 
requires  no  further  authority  to  postulate  it  or 
to  carry  out  its  decrees. 

The  Astral  Light  by  its  inherent  action  both 
evolves  and  destroys  forms.  It  is  the  univer- 
sal register.  Its  chief  office  is  that  of  a  vehicle 
for  the  operation  of  the  laws  of  Karma,  or  the 
progress  of  the  principle  of  life,  and  it  is  thus  in 
a  deep  spiritual  sense  a  medium  or  "mediator" 


—  23  — 
between  man  and  his  Deity  —  his  higher  spirit. 

Theosophy  also  tells  of  the  origin,  history, 
development,  and  destiny  of  mankind. 

Upon    the    subject  of    Man    it   teaches: — 

1.  That  each  spirit  is  a  manifestation  of 
the  One  Spirit,  and  thus  a  part  of  all.  It  passes 
through  a  series  of  experiences  in  incarnation, 
and  is  destined  to  ultimate  reunion  with  the 
Divine. 

2.  That  this  incarnation  is  not  single  but 
repeated,  each  individuality  becoming  re-em- 
bodied during  numerous  existences  in  success- 
ive races  and  planets  of  our  chain,  and  accumu- 
lating the  experiences  of  each  incarnation  to- 
wards its  perfection. 

3.  That  between  adjacent  incarnations,  af- 
ter grosser  elements  are  first  purged  away,  comes 
a  period  of  comparative  rest  and  refreshment, 
called  Devachan,the  soul  being  therein  prepared 
for  its  next  advent  into  material  life. 

The  constitution  of  man  is  subdivided  in  a 
septenary  manner,  the  main  divisions  being  those 
of  body,  soul  and  spirit.  These  divisions  and 
their  relative  development  govern  his  subjective 
condition  after  death.     The  real  division  can- 


—  24  — 
not  be  understood,  and  must  for  a  time  remain 
esoteric,  because  it  requires  certain  senses  not 
usually  developed  for  its  understanding.  If  the 
present  seven-fold  division,  as  given  by  Theo- 
sophical  writers  is  adhered  to  strictly  and  with- 
out any  conditional  statement,  it  will  give  rise 
to  controversy  or  error.  For  instance.  Spirit  is 
not  a  seventh  principle.  It  is  the  synthesis,  or 
the  whole,  and  is  equally  present  in  the  other 
six.  The  present  various  divisions  can  only  be 
used  as  a  general  working  hypothesis,  to  be  de- 
veloped and  correded  as  students  advance  and 
themselves  develop. 

The  state  of  spiritual  but  comparative  rest 
known  as  Devachan  is  not  an  eternal  one,  and  so 
is  not  the  same  as  the  eternal  heaven  of  Christi- 
anity. Nor  does  "hell"  correspond  to  the  state 
known  to  Theosophical  writers  as  Avitchi. 

All  such  painful  states  are  transitory  and 
purificatory  states.  When  those  are  passed  the 
individual  goes  into  Devachan. 

"Hell"  and  Avitchi  are  thus  not  the  same. 
Avitchi  is  the  same  as  the  "second  death,"  as 
it  is  in  fact  annihilation  that  only  comes  to  the 
"black  Magician"  or  spiritually  wicked,  as  will 
be  seen  further  on. 


—  25  — 

The  nature  of  each  incarnation  depends  upon 
the  balance  as  struck  of  the  merit  and  demerit 
of  the  previous  life  or  lives  —  upon  the  way  in 
which  the  man  has  lived  and  thought;  and  this 
law  is  inflexible  and  wholly  just. 

"Karma" — a  term  signifying  two  things,  the 
law  of  ethical  causation  (Whatsoever  a  man 
soweth,  that  shall  he  also  reap);  and  the  bal- 
ance or  excess  of  merit  or  demerit  in  any  indi- 
vidual, determines  also  the  main  experiences  of 
joy  and  sorrow  in  each  incarnation,  so  that 
what  we  call  "luck"  is  in  reality  "desert" — 
desert  acquired  in  past  existence. 

Karma  is  not  all  exhausted  in  a  single  life, 
nor  is  a  person  necessarily  in  this  life  experi- 
encing the  effect  of  all  his  previous  Karma; 
for  some  may  be  held  back  by  various  causes. 
The  principle  cause  is  the  failure  of  the  Ego 
to  acquire  a  body  which  will  furnish  the  instru- 
ment or  apparatus  in  and  by  which  the  medita- 
tion or  thoughts  of  previous  lives  can  have 
their  effect  and  be  ripened.  Hence  it  is  held 
that  there  is  a  mysterious  power  in  the  man's 
thoughts  during  a  life,  sure  to  bring  about  its 
results  in  either  an  immediately  succeeding  life 
or  in  one  many  lives  distant;   that  is,  in  what- 


—  26  — 

ever  life  the  Ego  obtains  a  body  capable  of  be- 
ing the  focus,  apparatus,  or  instrument  for  the 
ripening  of  past  Karma.  There  is  also  a  sway- 
ing or  diverging  power  in  Karma  in  its  effect 
upon  the  soul,  for  a  certain  course  of  life  —  or 
thought  —  will  influence  the  soul  in  that  direc- 
tion for  sometimes  three  lives,  before  the  bene- 
ficial, or  bad,  effect  of  any  other  sort  of  Kar- 
ma must  be  felt.  Nor  does  it  follow  that  every 
minute  portion  of  Karma  must  be  felt  in  the 
same  detail  as  v^hen  produced,  for  several  sorts  of 
Karma  may  come  to  a  head  together  at  one  point 
in  the  life,  and,  by  their  combined  effect,  produce 
a  result  which,  while,  as  a  whole,  accurately 
representing  all  the  elements  in  it,  still  is  a  dif- 
ferent Karma  from  each  single  component  part. 
This  may  be  known  as  the  nullification  of  the  pos- 
tulated effect  of  the  classes  of  Karma  involved. 
The  process  of  evolution  up  to  reunion  with 
the  Divine  is  and  includes  successive  elevations 
from  rank  to  rank  of  power  and  usefulness. 
The  most  exalted  beings  still  in  the  flesh  are 
known  as  Sages,  Rishis,  Brothers,  Masters. 
Their  great  function  being  the  preservation  at 
all  times,  and  when  cyclic  laws  permit,  the  ex- 
tension of  spiritual  knowledge  and  influence. 


—  27  — 

When  union  with  the  Divine  is  effected,  all 
the  events  and  experiences  of  each  incarnation 
are  known. 

As  to  the  process  of  spiritual  development, 
Theosophy  teaches: — 

1.  That  the  essence  of  the  process  lies  in 
the  securing  of  supremacy,  to  the  highest,  the 
spiritual,  element  of  man's  nature. 

2.  That  this  is  attained  along  four  lines, 
among  others, — 

[a)  The  entire  eradication  of  selfish- 
ness in  all  forms,  and  the  cultivation  of 
broad^  generous  sympathy  in,  and  effort 
for  the  good  of  others. 

(I?)  The  absolute  cultivation  of  the 
inner,  spiritual  man  by  meditation,  by 
reaching  to  and  communion  with  the 
Divine,  and  by  exercise  of  the  kind  de- 
scribed by  Patanjali,  /.  ^.,  incessant  striv- 
ing to  an  ideal  end. 

(c)  The  control  of  fleshly  appetites 
and  desires,  all  lower,  material  interests 
being  deliberately  subordinated  to  the  be- 
hests of  the  spirit. 

(d)  The  careful  performance  of  every 


—  2l 


duty  belonging  to  one's  station  in  life, 
without  desire  for  reward,  leaving  results 
for  Divine  law. 

3.  That  while  the  above  is  incumbent  on 
and  practicable  by  all  religiously  disposed  men, 
a  yet  higher  plane  of  spiritual  attainment  is  con- 
ditioned upon  a  specific  course  of  training,  phys- 
ical, intellectual,  and  spiritual, by  which  the  inter- 
nal faculties  are  first  aroused  and  then  developed. 

4.  That  an  extension  of  this  process  is 
reached  in  Adeptship,  Mahatmaship,  or  the 
states  of  Rishis,  Sages,  and  Dhyan  Chohans, 
which  are  all  exalted  stages,  attained  by  labori- 
ous self-discipline  and  hardship,  protracted 
through  possibly  many  incarnations,  and  with 
many  degrees  of  initiation  and  preferment,  be- 
yond which  are  yet  other  stages  ever  approach- 
ing the  Divine. 

As  to  the  rationale  of  spiritual  development 
it  asserts: — 

1.  That  the  process  takes  place  entirely 
within  the  individual  himself,  the  motive,  the 
effort,  and  the  result  proceeding  from  his  own 
inner  nature,  along  the  lines  of  self-evolution. 

2.  That,  however  personal  and  interior,  this 


—  29— 

process  is  not  unaided,  being  possible,  in  fact, 
only  through  close  communion  with  the  supreme 
source  of  all  strength. 

As  to  the  degree  of  advancement  in  incarna- 
tions it  holds: 

1.  That  even  a  mere  intellectual  acquaint- 
ance with  Theosophic  truth  has  great  value  in 
fitting  the  individual  for  a  step  upwards  in  his 
next  earth-life,  as  it  gives  an  impulse  in  that 
direction. 

2.  That  still  more  is  gained  by  a  career  of 
duty,  piety  and  beneficence. 

3.  That  a  still  greater  advance  is  attained 
by  the  attentive  and  devoted  use  of  the  means 
to  spiritual  culture  heretofore  stated. 

4.  That  every  race  and  individual  of  it 
reaches  in  evolution  a  period  known  as  "the 
moment  of  choice,"  when  they  decide  for  them- 
selves their  future  destiny  by  a  deliberate  and 
conscious  choice  between  eternal  life  and  death, 
and  that  this  right  of  choice  is  the  peculiar  ap- 
panage of  the  free  soul.  It  cannot  be  exer- 
cised until  the  man  has  realized  the  soul  within 
him,  and  until  that  soul  has  attained  some  meas- 
ure  of   self-consciousness   in   the  body.     The 


—  30  — 

moment  of  choice  is  not  a  fixed  period  of  rime; 
it  is  made  up  of  all  moments.  It  cannot  come 
unless  all  the  previous  lives  have  led  up  to  it. 
For  the  race  as  a  whole  it  has  not  yet  come. 
Any  individual  can  hasten  the  advent  of  this  pe- 
riod for  himself  under  the  previously  stated 
law  of  the  ripening  of  Karma.  Should  he  then 
fail  to  choose  right  he  is  not  wholly  condemned, 
for  the  economy  of  nature  provides  that  he 
shall  again  and  again  have  the  opportunity  of 
choice  when  the  moment  arrives  for  the  whole 
race.  After  this  period  the  race,  having  blos- 
somed, tends  towards  its  dissolution.  A  few 
individuals  of  it  will  have  outstripped  its  pro- 
gress and  attained  Adeptship  or  Mahatmaship, 
The  main  body,  who  have  chosen  aright,  but 
who  have  not  attained  salvation,  pass  into  the 
subjective  condition,  there  to  await  the  influx 
of  the  human  life  wave  into  the  next  globe, 
which  they  are  the  first  souls  to  people;  the  de- 
liberate choosers  of  evil,  whose  lives  are  passed 
in  great  spiritual  wickedness  (for  evil  done  for 
the  sheer  love  of  evil  per  se)^  sever  the  connec- 
tion with  the  Divine  Spirit,  or  the  monad,  which 
for  ever  abandons  the  human  Ego.  Such  Egos 
pass  into  the  misery  of  the  eighth  sphere,  as  far 


—  Bi- 
as we  understand,  there  to  remain  until  the  sep- 
aration between  what  they  had  thus  cultivated 
and  the  personal  Ishwara  or  divine  spark  is 
complete.  But  this  tenet  has  never  been  ex- 
plained to  us  by  the  Masters,  who  have  always 
refused  to  answer  and  to  explain  it  conclusively. 
At  the  next  Manvantara  that  Divine  Spark  will 
probably  begin  again  the  long  evolutionary 
journey,  being  cast  into  the  stream  of  life  at 
the  source  and  passing  upward  again  through 
all  the  lower  forms. 

So  long  as  the  connection  with  the  Divine 
Monad  is  not  severed,  this  annihilation  of  per- 
sonality cannot  take  place.  Something  of  that 
personality  will  always  remain  attached  to  the 
immortal  Ego.  Even  after  such  severance  the 
human  being  may  live  on,  a  man  among  men 
—  a  soulless  being.  This  disappointment,  so 
to  call  it,  of  the  Divine  Spark  by  depriving 
it  of  its  chosen  vehicle  constitutes  the  "sin 
against  the  Holy  Ghost,"  which  its  very  nature 
forbade  it  to  pardon,  because  it  cannot  continue 
an  association  with  principles  which  have  be- 
come degraded  and  vitiated  in  the  absolute  sense, 
so  that  they  no  longer  respond  to  cyclic  or  evo- 
lutionary impulses,  but,  weighted  by  their  own 


—  32  — 

nature,  sink  to  the  lowest  depths  of  matter. 
The  connection,  once  wholly  broken,  cannot  in 
the  nature  of  Being  be  resumed.  But  innum- 
erable opportunities  for  return  offer  themselves 
throughout  the  dissolving  process,  which  lasts 
thousands  of  years. 

There  is  also  a  fate  that  comes  to  even  adepts 
of  the  Good  Law  which  is  somewhat  similar 
to  a  loss  of  "heaven"  after  its  enjoyment  for 
incalculable  periods  of  time.  When  the  adept 
has  reached  a  certain  very  high  point  in  his  evo- 
lution he  may,  by  a  mere  wish,  become  what 
the  Hindus  call,  a  "Deva" — or  lesser  god.  If 
he  docs  this,  then,  although  he  will  enjoy  the 
bliss  and  power  of  that  state  for  a  vast  length 
of  time,  he  will  not  at  the  next  Pralaya  par- 
take of  the  conscious  life  "in  the  bosom  of  the 
Father,"  but  has  to  pass  down  into  matter  at 
the  next  new  "creation,"  performing  certain 
fundions  that  could  not  now  be  made  clear, 
and  has  to  come  up  again  through  the  elemental 
world;  but  this  fate  is  not  like  that  of  the 
Black  Maorician  who  falls  into  Avitchi.  And 
again  between  the  two  he  can  choose  the  mid- 
dle state  and  become  a  Nirmanakaya  —  one  who 
gives   up   the  bliss  of  Nirvana  and  remains   in 


—  33  — 
conscious  existence  outside  of  his  body  after 
its  death:  in  order  to  help  Humanity.  This  is 
the  greatest  sacrifice  he  can  do  for  mankind. 
By  advancement  from  one  degree  of  interest 
and  comparative  attainment  to  another  as 
above  stated,  the  student  hastens  the  advent  of 
the  moment  of  choice,  after  which  his  rate  of 
progress  is  greatly  intensified. 

It  may  be  added  that  Theosophy  is  the  only 
system  of  religion  and  philosophy  which  gives  sat- 
isfactory explanation  of  such  problems  as  these: 

1.  The  objeiSi:,  use,  and  inhabitation  of 
other  planets  than  this  earth,  which  planets 
serve  to  complete  and  prolong  the  evolutionary 
course,  and  to  fill  the  required  measure  of  the 
universal  experience  of  souls. 

2.  The  geological  cataclysms  of  earth;  the 
frequent  absence  of  intermediate  types  in  its 
fauna;  the  occurrence  of  architectural  and  other 
relics  of  races  now  lost,  and  as  to  which  or- 
dinary science  has  nothing  but  vain  conjeCiure; 
the  nature  of  extinCl  civilizations  and  the  causes 
of  their  extinction;  the  persistence  of  savagery 
and  the  unequal  development  of  existing  civil- 
ization; the  differences,  physical  and  internal, 


—  34— 
between  the  various   races  of  men;  the  line  of 
future  development. 

3.  The  contrasts  and  unisons  of  the  world's 
faiths,  and  the  common  foundation  underlying 
them  all. 

4.  The  existence  of  evil,  of  suffering,  and 
of  sorrow, —  a  hopeless  puzzle  to  the  mere  phil- 
anthropist or  theologian. 

5.  The  inequalities  in  social  condition  and 
privilege;  the  sharp  contrasts  between  wealth 
and  poverty,  intelligence  and  stupidity,  culture 
and  ignorance,  virtue  and  vileness;  the  appear- 
ance of  men  of  genius  in  families  destitute  of 
it,  as  well  as  other  fa6ts  in  conflict  with  the  law 
of  heredity;  the  frequent  cases  of  unfitness  of 
environment  around  individuals,  so  sore  as  to 
embitter  disposition,  hamper  aspiration,  and 
paralyze  endeavor;  the  violent  antithesis  be- 
tween character  and  condition;  the  occurrence 
of  accident,  misfortune,  and  untimely  death; — 
all  of  them  problems  solvable  only  by  either  the 
conventional  theory  of  Divine  caprice  or  the 
Theosophic  dodrines  of  Karma  and  Rein- 
carnation. 

6.  The  position  by  individuals  of  psychic 
powers  —  clairvoyance,   clairaudience,    etc.,    as 


—  3?  — 
well   as    the   phenomena   of   psychometry   and 
statuvolism. 

7.  The  true  nature  of  genuine  phenomena 
in  spiritualism,  and  the  proper  antidote  to  super- 
stition and  to  exaggerated  expe6tation. 

8.  The  failure  of  conventional  religions  to 
greatly  extend  their  areas,  reform  abuses, reorgan- 
ize society,  expand  the  idea  of  brotherhood, abate 
discontent, diminish  crime,and elevate  humanity; 
and  an  apparent  inadequacy  to  realize  in  indi- 
vidual lives  the  ideal  they  professedly  uphold. 

The  above  is  a  sketch  of  the  main  features  of 
Theosophy,  the  Wisdom-Religion.  Its  details 
are  to  be  found  in  the  rapidly-growing  literature 
upon  the  subject. 

There  are  three  stages  of  interest,  developed 
by  the  study  of  Theosophy: 

1.  That  of  intellectual  inquiry. 

2.  That  of  desire  for  personal  culture, — 
to  be  met  partly  by  the  books  prepared  for  that 
specific  end,  partly  by  the  periodical  Magazines 
expounding  Theosophy  (see  notice  on  inside 
back  cover  of  this  pamphlet). 

3.  That  of  personal  identification  with  the 


-36- 

Theosophical  Society,  an  association  formed 
in  1875  [and  reorganized  in  1898  as  the  Uni- 
versal Brotherhood  and  Theosophical  So- 
ciety], with  three  aims, — to  be  the  nucleus  of 
a  Universal  Brotherhood;  to  promote  the  study 
of  Aryan  and  other  Eastern  literatures,  religions 
and  sciences;  to  investigate  unexplained  laws 
of  nature  and  the  powers  latent  in  man.  Ad- 
hesion to  the  first  only  is  a  prerequisite  to 
membership,  the  others  being  optional.  The 
Society  represents  no  particular  creed,  is  en- 
tirely unse6tarian,  and  includes  professors  of  all 
faiths,  only  exading  from  each  member  that 
toleration  of  the  beliefs  of  others  which  he  de- 
sires them  to  exhibit  towards  his  own. 


Inhere  is  no  Religion  Higher    than    Truth 


THE 

UNIVERSAL    BROTHERHOOD 

AND 

THEOSOPHICAL     SOCIETY 


Established  for  the  benefit  of  the  people  of  the  earth  Sf  all  creatures 
OBJECTS 

This  BROTHERHOOD  is  part  of  a  great  and 
universal  movement  which  has  been  active  in  all  ages. 

This  Organization  declares  that  Brotherhood  is  a  fact. 
Its  principal  purpose  is  to  teach  Brotherhood,  demon- 
strate that  it  is  a  fact  in  nature  and  make  it  a  living 
power  in  the  life  of  humanity. 

Its  subsidiary  purpose  is  to  study  ancient  and  mod- 
ern religions,  science,  philosophy  and  art;  to  investi- 
gate the  laws  of  nature  and  the  divine  powers  in  man. 

The  Universal  Brotherhood  and  Theosophical 
Society,  founded  by  H.  P.  Blavatsky  in  New  York, 
1875,  continued  after  her  death  under  the  leader- 
ship of  the  co-founder,  William  Q.  Judge,  and  now 
under  the  leadership  of  their  successor,  Katherine 
Tingley,  has  its  Headquarters  at  the  International 
Theosophical  Center,  Point  Loma,  California. 

This  Organization  is  not  in  any  way  connected 
with  nor  does  it  endorse  any  other  societies  using  the 
name  of  Theosophy. 


The  Universal  Brotherhood  and  Theosophical 
Society  welcomes  to  membership  all  who  truly  love 
their  fellow  men  and  desire  the  eradication  of  the  evils 
caused  by  the  barriers  of  race,  creed,  caste  or  color, 
which  have  so  long  impeded  human  progress ;  to  all 
sincere  lovers  of  truth  and  to  all  who  aspire  to  higher 
and  better  things  than  the  mere  pleasures  and  inter- 
ests of  a  worldly  life,  and  are  prepared  to  do  all  in 
their  power  to  make  Brotherhood  a  living  power  in  the 
life  of  humanity,  its  various  departments  offer  unlimited 
opportunities. 

The  whole  work  of  the  Organization  is  under  the 
direction  of  the  Leader  and  Official  Head,  Katherine 
Tingley,  as  outlined  in  the  Constitution. 

Do  Not  Fail  to  Profit  by  the  Following 

It  is  a  regrettable  fact  that  many  people  use  the  name 
of  Theosophy  and  of  our  Organization  for  self-interest, 
as  also  that  of  H.  P.  Blavatsky,  the  Foundress, 
to  attract  attention  to  themselves  and  to  gain  public 
support.  This  they  do  in  private  and  public  speech 
and  in  publications,  also  by  lecturing  throughout  the 
country.  Without  being  in  any  way  connected  with 
the  Universal  Brotherhood  and  Theosophical  So- 
ciety, in  many  cases  they  permit  it  to  be  inferred 
that  they  are,  thus  misleading  the  public,  and  many 
honest  inquirers  are  hence  led  away  from  the  truths 
of  Theosophy  as  presented  by  H.  P.  Blavatsky  and 
her  successors,  William  Q.  Judge  and  Katherine 
Tingley,  and  practically  exemplified  in  their  Theosoph- 
ical work  for  the  uplifting  of  humanity. 


The    International    Brotherhood    League 

Founded  in  1897  by  Katherine  Tingley 
OBJECTS 

1 .  To  help  men  and  women  to  realize  the  nobility 
of  their  calling  and  their  true  position  in  life. 

2.  To  educate  children  of  all  nations  on  the 
broadest  lines  of  Universal  Brotherhood,  and  to  pre- 
pare destitute  and  homeless  children  to  become  work- 
ers for  humanity. 

3.  To  ameliorate  the  condition  of  unfortunate 
women,  and  assist  them  to  a  higher  life. 

4.  To  assist  those  who  are,  or  have  been,  in 
prisons,  to  establish  themselves  in  honorable  positions 
in  life. 

5.  To  abolish  capital  punishment. 

6.  To  bring  about  a  better  understanding  between 
so-called  savage  and  civilized  races,  by  promoting  a 
closer  and  more  sympathetic  relationship  between  them. 

7.  To  relieve  human  suffering  resulting  from  flood, 
famine,  war,  and  other  calamities;  and,  generally,  to 
extend  aid,  help  and  comfort  to  suffering  humanity 
throughout  the  world. 

For  further  information  regarding  the  above  Notices, 
address 

KATHERINE  TINGLEY, 

International  Theosophical  Headquarters, 
Point  Loma,  California 


Books    Recommcttdcd  to   Inquirers 

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echoes  from  the  Orient;  (W.  Q.  Judge)  cloth,...  .50 

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21  valued  articles,  giving  a  broad  outline  of  the 
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6hagavad-6ita;   (W.  Q.  Judge,   Am.  Edition) 

Pocket  size,  morocco,  gilt  edges 1.00 

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The  pearl  of  the  Scriptures  of  the  East. 

Life  at  point  Iloma,  The*  Some  notes  by 
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Bound  in  black  leather 75 

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JVIysteries  of  the  Reart  Doctrine,  Cbe.  Pre- 
pared  by  Katherine  Tingley  and  her  pupils. 

Square  8vo,  cloth, 2.00 

Paper, 1-50 

A  Series  of  eight  Pamphlets  comprising 
Different  Articles  in  above,  paper,  each, 25 

Cbeosopbical  Manuals.  Elementary  Handbooks 
for  Students.     To  be  issued  shortly. 
Price,  each, 35 


No. 

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No. 

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No. 

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Man  After  Death. 

No. 

6. 

Kamaloka  and  Devachan. 

No. 

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Teachers  and  Their  Disciples. 

No. 

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The  Doctrine  of  Cycles. 

Theosophical  periodicals 

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SCIENCE    AND   THEOLOGY 

By  H.  P.  BLAVATSKY 

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GLOSSARY   ::  OF   ::   THEOSOPHICAL   »  TERMS 

By  H.  P.  BLAVATSKY 

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An  epitome  of  theosophy. 

Princeton  Theological  Semmary-Speer  Library 

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